The Significance of Yom Teruah - Bi-polarity of Torah

XVIII. Bi-polarity of Torah[43]

In Pesach we look at a new beginning a new age so to speak from the age of slavery and bondage to the age of nobility and kingship.

When we sit for Pesach don't we put cushions on the chairs and eat in the manner of Kings. And we eat Pesach with Mashiach at the wedding feast will we not be as consorts of the King?

Now in Rosh HaShanah we look at also a new age, from chaos to an age of order and kingship and sovereignty which Adam had in Gan Eden.

Marqos starts his Mishna with an incredible statement: the "Resheet" of the "gospel" of Yeshua the Mashiach the Chief Hakham and King (Son of G-d).

Well let me see, we know from ethymology that gospel comes from the Old English G-d's spell, or the story of the acts of HaShem and thus this idea that a gospel is a biography of Mashiach, which a great error. We know from Hakham Shaul that G-d is going to the judge the world by the "Gospel" so out goes through the window this idea of a "biography" and yes it reamins no other solution but Torah. Havings said this what kind of Torah?

If we take this Gospel as chronicling Tishri with the Yamim HaNoraim as the time when Yochanan preached repentance as well as the month of Ellul, then Tishri is very much a festival of Oral Torah, whilst Pesach, and specially, Shavuot is of Written Torah. Why? Well to start up with the emeblem of Rosh HaShanah or Yom Teruah is the shofar or horn. The Written Torah tells us to blow the horn but it does not tell us how to do it or what sounds to make.

The blowing of the horn with different notes alludes then to the Oral Torah being blown through the horn specially when w blow - Ye-Shu-ach. Yeshuach = Salvation I just hyphenated it because it uses three notes with the middle one prolonged a bit more than the beginning note and the last note.

So, Yeshua is blown though the shofar a symbol of the Akedah. In fact the Akedah has much more significance in the Oral Torah than in the written one. In the Orah Torah we have the sacrifice of Yitschaq, and the horn which symbolises the sacrifice of Yitschaq also sings of the sacrifice of Yeshua. And it is these two sacrifices which in my opinion constitute the foundation of the Oral Torah. Therefore a Gospel is the Oral Torah.

Marqos (Mark) 1:1 Ha-Reshit of the Torah Shebe Al Peh (or Masorah) of Yeshua Ha-Mashiach the Rosh le Yisrael.

Do you see a gap between Marqos 1:1 and Marqos 1:2?

Marqos (Mark) 1:1 The beginning of the gospel of Jesus Christ, the Son of God;

Marqos (Mark) 1:2 As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

The gap in Marqos is very similar to the gap we see between Bereshit (Genesis) 1:1 and Bereshit (Genesis) 1:2

Bereshit (Genesis) 1:1 In the beginning God created the heaven and the earth.

Bereshit (Genesis) 1:2 And the earth was without form, and void; and darkness [was] upon the face of the deep. And the Spirit of God moved upon the face of the waters.

Like there was a world created or universe created which must have been good, but all of a sudden turns into chaos.

If we return now to Marqos 1:1 we find a Reshit of the Gospel but it is not explained like suddenly everything is descended into a chaos no?

The missing link between vv. 1 & 2 of Marqos is given to us in Pirqe Avot 1:1

There was an oral tradition received from Har Sinai from Moshe until the times of the Bet Din Gadol, but the Scribes and Pharisees ended up controlling the Bet Din Gadol and creating a split with many of the apostate Kohanim which held to a different halakha then that of SOLA SCRIPTURA (scripture only) or Sadducees, and then we had the true Kohanim in the Araba with also some strange puritanical Halakha, so Mashiach somes to an age where the Halakaha is being sorted out.

And so we are at with Marqos v.2 and this ordering of the universe of the Halakha, very much like in Bereshit (Genesis) we have an ordering in the seven days of creation. O.K. so, like in Bereshit, we have here in Marqos a creation, a catastrophe, and a reordering and shaping of this Halakha. And these three verses in Marqos are like the index or introduction of the Book. But back to Yom Teruah, the notes of the shofar also are in a way a restructuring of the world through sound representing the restructuring and reordering of the world and of the Halakha.

This is why I said that Yom Teruah is a festival celebrating the Halakha as we have it ordered to day. there will be further reordering of the Halakha in the Messianic Age, but basically it is in this age that the Halakha is being sorted out. In fact over the last two centuries there has been a tremendous publishing, joining, and codifying of Halakha, which culminated with the publication of thousands of Responsas and ancient documents in CD ROM by the Jewish University of Bar Ilan

For more insight into the bipolarity of the Torah, see the author’s study on RAINS.